Mark 14 : 22

All three render the genitive absolute 'while they were eating', but the word order differs: Greek places the participle before the pronoun (ἐσθιόντων αὐτῶν) and Latin mirrors this (manducantibus illis), whereas Syriac fronts the subject pronoun ܗܢܘܢ before the participle ܠܥܣܝܢ, reflecting normal Syriac clause structure.

Greek carries the article with the proper name (ὁ Ἰησοῦς), a Semitic-style articular usage absent in Syriac and Latin, which both name Jesus without an article.

Greek and Latin retain the participial form (εὐλογήσας / benedicens, 'having blessed'); Syriac ܘܒܪܟ uses a coordinated finite perfect with the conjunction, continuing its preference for parataxis over the Greek participial subordination.

Greek εἶπεν and Latin ait have no expressed indirect object, whereas Syriac adds a dative pronoun ܠܗܘܢ ('to them') after ܘܐܡܪ, a typical Syriac idiom that explicitly supplies the recipient of speech.

Greek attests a second imperative φάγετε ('eat'), paired with λάβετε, reflecting the longer Byzantine/NA28 reading; both the Vulgate (Sumite alone) and the Peshitta (ܣܒܘ alone) lack the imperative 'eat', preserving a shorter command consistent with their underlying Vorlage.

Greek ἐστιν and Latin est are simple copulas; Syriac employs the enclitic-based existential ܐܝܬܘܗܝ ('it is'), the standard Syriac means of expressing predicative 'is' for a third-person referent.

Greek expresses 'my body' analytically with article, noun, and genitive pronoun (τὸ σῶμά μου), matched by Latin corpus meum; Syriac compresses this into a single suffixed form ܦܓܪܝ ('my-body'), and notably uses the root p-g-r (commonly 'corpse/body') rather than a vivifying term, an idiomatic lexical choice for the physical body.